From subsistence to market: A case study of the mbuti net hunters

This article describes the recent transition from subsistence to market hunting of some net-hunting Mbuti, a nomadic society of the Ituri Forest of Zaire. The history of this development dates to the late 1950s, as the Mbuti began to have increasing contact with commercial meat traders, called bachuuzi, from outside markets. Before this, the Mbuti had a long history of contact with local swidden agriculturalists, called bakbala, a relationship that continues today. It is sanctioned by religious beliefs, but material exchanges are also important. The Mbuti provide bakbala with meat and other forest resources and receive in return iron implements, tobacco, and cultivated food. The Mbuti view such items now as necessities; however, this does not allow the bakbala to subjugate or control them. Most exchanges take place in the bakbala's village at the Mbuti's discretion, and exchange rates are not fixed. Finally it appears that such trade does not undermine the resource base of either group. The Mbuti's commercial exchanges contrast with this subsistence-oriented system. Unlike the bakbala, the bachuuzi traders establish themselves in the Mbuti's forest camps, where they can promote intensified net hunting and monopolize trade of meat. The Mbuti tolerate the alien traders in camp because they are often a convenient source of food and other desired material goods; however, they do not share the traders' commercial motives. The Mbuti freely manipulate credit to their own advantage and they are often able to evade the traders' efforts at economic control. The future of market hunting is uncertain. Mbuti material needs are changing and the antelope fauna (Cephalophinae) upon which commercial trade depends is being reduced in some areas.A fellowship from the Thomas J. Watson Foundation provided financial support for this research. I am also thankful to Citoyen Bokanga Ekanga Botombele, Commissaire d'Etat du Zaire for his interest in my work and support in obtaining necessary visas, and to Père Thyert of the Catholic Mission of Biambwe for his generous hospitality. Terese Butler Hart, Colin Turnbull, Paul Riesman, Randall Packard, Paul Wholt, and Stuart Marks criticized drafts of this paper. Finally, I am most grateful to the Mbuti with whom I lived for so generously sharing their daily life with me.     

The ecological basis of hunter-gatherer subsistence in African Rain Forests: The Mbuti of Eastern Zaire

The Mbuti pygmies, hunter-gatherers of the Ituri Forest of Zaire, trade forest products and labor for agricultural foods. It has been assumed that the Mbuti lived independently in the equatorial forest prior to its penetration by shifting cultivators. We assessed forest food resources (plant and animal) to determine their adequacy to support a hunting and gathering economy. For five months of the year, essentially none of the calorically important forest fruits and seeds are available. Honey is not abundant during this season of scarcity. Wild game meat is available year round, but the main animals caught have low fat content. This makes them a poor substitute for starch-dense agricultural foods, now staples in Mbuti diet. In general, in the closed evergreen forest zone, edible wild plant species are more abundant in agriculturally derived secondary forest than in primary forest. Similarly, they are more common at the savanna ecotone and in gallery forests. We suggest that it is unlikely that hunter-gatherers would have lived independently in the forest interior with its precarious resource base, when many of the food species they exploit are more abundant toward the savanna border.     

The Bow and Spreadnet: Ecological Origins of Hunting Technology

Mbuti bands in eastern Zaire differ in their hunting use of the spreadnet and the bow, a variation previously attributed to historical contacts with different non-Mbuti groups, population pressure, and differences in the floral diversity and abundance of the Ituri Forest. None of these factors, however, adequately explains a similar differentiation in the Sepik Basin of Papua New Guinea. Instead, the Sepik data indicate that the net and the bow may spread through historical contact and diffusion, but their adoption or rejection is ultimately determined by a conjunction of their technological properties and the horizontal and vertical densities of environmental vegetation. From this perspective, the essential determinants of Mbuti spreadnet and bow use may be spatial variations in the physiognomy of the Ituri.     

Rethinking Ancient Maya Social Organization: Replacing "Lineage" with "House"

Long-standing disagreements concerning prehispanic Maya kinship and social organization have focused on the nature of their corporate groups, generally presumed to have been lineages. Specific debates center on whether the lineages were patrilineal or incorporated some kind of double-descent reckoning, how descent was combined with locality to define a group, and the status of lineage-outsiders within a group. It is argued here that Maya social organization is better approached within the contemporary critique of kinship, replacing "lineage" with Lévi-Strauss's model of the "house"—a corporate group maintaining an estate perpetuated by the recruitment of members whose relationships are expressed "in the language" of kinship and affinity and affirmed by purposeful actions. In this perspective, the operation of corporate groups is the primary concern, and relationships construed in terms of consanguinity and affinity are seen as strategies pursued to enhance and perpetuate the group, [ancestor veneration, house society, kinship, Maya, social organization]     

Descent, Affinity, and Ritual Relations in Eastern Turkey

The available anthropological literature on ritual co-parenthood focuses mainly on the Christian world. This paper discusses and analyzes the structure and functions of kivrelik , a form of ritual co-parenthood established through the Islamic ritual of circumcision and practiced in Eastern Turkey. It explains howw kivrelik can function as either an intra-group or an inter-group integrative mechanism, or as a device to extend one's personal social network. It also discusses the complementary and supplemental uses of ritual kinship, descent, and affinity.     

Terms for Kith and Kin

Scheffler and Needham give alternative interpretations of Karo Batak terminology, the former describing it as a kinship terminology, the latter as a terminology of social/symbolic classification. Both these points of view prove useful in understanding the way Karo use kinship terms and behave as kin. The organization of ritual, the etiquette of reference and address, and the way Karo forge kinlike ties illustrate how both genealogy and alliance categories operate in Karo kinship.     

The politics of Eros: ritual dialogue and egalitarianism in three Central African hunter‐gatherer societies

It has become standard practice within feminist anthropology to repudiate any essential relationship between the biological body and cultural identity. In recent years, the ongoing deconstruction of the body has come to seem the only ‘natural’ fact. By contrast, this article seeks to reconnect sex, power, and culture in a positive sense, by identifying a political system in which power is kept in motion through the body. Literally dancing it out, organized Mbuti or Yaka gender groups perform a recurrent ritual repartee where power is continually churned up and funnelled back and forth between coalitions. The graphic somatic language that emerges through these dances suggests an alternative power‐principle: kinetic, erotic, and fundamentally non‐coercive. Here, the drawing back of the collective eye to the anatomical nature of power, with the simultaneous ritual de‐privatization of ‘biology’, explodes the body out into a collective political force. The cultural visibility of the female procreative body in such contexts is striking. Using the core theme of dialogism, I rethink the creative potential of sexual duality, and work towards a new understanding of gender, power, and the body.     

Annales History and the Ancient Maya State: Some Observations on the "Dynamic Model"

Joyce Marcus has recently proposed a "dynamic model" for the ancient Maya state. In doing so she has emphasized the importance of spatiotemporal fluctuations between centralization and decentralization. Although this idea has obtained wide-ranging support, there has been little consideration of why these oscillations occurred. This article proposes that one of the key factors was the fundamental tension between the institutions of kinship and kingship. Viewed through the lens of Annales, or "French Structural" history, this appears to constitute a classic example of the contradictions between a long-term structure (kinship) and medium-term (longship) cycle. [Key words: Maya, sociopolitics, integration, cycling, Annales]     

Ethnicity and Shared Meanings: A Case Study of the "Orphaned Bones" Ritual in Mainland China and Overseas

ABSTRACT   Several theories of ethnicity emphasize the analysis of intergroup relations. They neglect, however, the conflation of ideas and values structuring these relations—notably the cross-cultural aggregates of shared cultural meanings that underlie forms of cooperation and competition between interacting groups. In this article, I explore this kind of process through a multisite ethnography of the Xiu gugu ("refining of orphaned bones"), a ritual that the Chaozhou people of northeast Guangdong province, an ethnic subgroup of the Han, perform periodically. The celebration of this rite in Chaozhou is compared to versions resulting of the ritual in Malay Muslim and Thai Buddhist contexts. In the latter case, close conceptions of malevolent death underlie a fascinating interethnic cooperation, with most of the unfortunate dead whose bones are "refined" during the Chaozhou ritual being Thai.     

Development of microsatellite markers for <Emphasis Type="Italic">Manilkara maxima</Emphasis> T.D. Penn. (Sapotaceae) and their use in conservation genetics

Manilkara maxima is an endemic tree species of the Atlantic Forest in southern Bahia, Brazil. It is considered important for forest conservation due to its mutualistic interactions with endemic and endangered animals. Our aim was to develop microsatellite markers to estimate genetic diversity in order to provide information for effectiveness of future conservation programs. We used next generation sequencing technology to develop the first specific microsatellite markers for M. maxima. Seventeen new microsatellite loci were applied in 72 individuals sampled in three natural populations. On average, the number of alleles per loci was 8.8. The expected heterozygosity varied between 0.72 and 0.77, indicating that the developed set of molecular markers is useful for genetic diversity studies. Additionally, the estimated value for the combined probability of exclusion (Q) was greater than 0.999, which indicates the powerful of these molecular tools for paternity and kinship analysis. Our results demonstrate that the set of microsatellites developed in this work is a powerful tool for population genetics, molecular ecology and conservation biology purposes.     

Vajra Brother, Vajra Sister: Renunciation, Individualism and the Household in Tibetan Buddhist Monasticism

This article challenges two connected notions in the study of Tibetan Buddhism: that Buddhist monasticism is characterized by a pronounced move towards individualism, systematically detaching monks from relational social life; and that Tibetan Buddhist doctrines of karma represent an alternative mode of identity to those constructed within household life. By comparing the ritual practices and inheritance patterns associated with household groups in Ladakh with tantric ritual forms in local Buddhist (Gelukpa) monasteries, it is argued that they demonstrate pronounced structural similarities, centred on the shared symbolic construct of the household/temple as the source of socialized agency. An analysis of the meditative disciplines of Gelukpa monasticism is used to show how such training serves not to renounce kinship and household values, but to transform them into modes of religious authority, essential to the social position of monks ( trapa ) and incarnate lamas ( tulku ) in Tibetan Buddhism.     

Cognizing "Cognized Models"

In his later work Rappaport acknowledged that his earlier efforts had overemphasized organic and ecological functions in the explanation of cultural phenomena. He then distanced himself from both idealism and reductive materialism and set out to understand the complexities of cultural understandings and ritual. Specifically, he shifted from functionalism to formalism in an effort to understand ritual and its language in relation to cultural norms. Ultimately his analysis was implicitly structural, understanding the part as a constituent of an overarching arrangement and in terms of what Althusser would have called "structural causality." Although his work benefited from this shift from function to structure, Rappaport did not use it to explore the political dimension. However, a holistic ecology such as the one Rappaport essayed must ultimately embrace both political ecology and historical ecology, [cognized models, ritual, political ecology, structural causality-]     

Comparative methods for association studies: a case study on metabolite variation in a Brassica rapa core collection

Background

Association mapping is a statistical approach combining phenotypic traits and genetic diversity in natural populations with the goal of correlating the variation present at phenotypic and allelic levels. It is essential to separate the true effect of genetic variation from other confounding factors, such as adaptation to different uses and geographical locations. The rapid availability of large datasets makes it necessary to explore statistical methods that can be computationally less intensive and more flexible for data exploration.

Methodology/Principal Findings

A core collection of 168 Brassica rapa accessions of different morphotypes and origins was explored to find genetic association between markers and metabolites: tocopherols, carotenoids, chlorophylls and folate. A widely used linear model with modifications to account for population structure and kinship was followed for association mapping. In addition, a machine learning algorithm called Random Forest (RF) was used as a comparison. Comparison of results across methods resulted in the selection of a set of significant markers as promising candidates for further work. This set of markers associated to the metabolites can potentially be applied for the selection of genotypes with elevated levels of these metabolites.

Conclusions/Significance

The incorporation of the kinship correction into the association model did not reduce the number of significantly associated markers. However incorporation of the STRUCTURE correction (Q matrix) in the linear regression model greatly reduced the number of significantly associated markers. Additionally, our results demonstrate that RF is an interesting complementary method with added value in association studies in plants, which is illustrated by the overlap in markers identified using RF and a linear mixed model with correction for kinship and population structure. Several markers that were selected in RF and in the models with correction for kinship, but not for population structure, were also identified as QTLs in two bi-parental DH populations.     

Explaining Religion without Explaining It Away: Trust, Truth, and the Evolution of Cooperation in Roy A. Rappaport's "The Obvious Aspects of Ritual"

Moving beyond the ecological functionalism of Pigs for the Ancestors, Roy Rappaport's subsequent work on ritual explored how the "obvious aspects" of ritual's formalism and the need to perform it literally embody in its performers expressions of sanctity and truth that counter the threats of lying and alternative inherent in symbolic communication. He recognized that symbolic meaning and truth presuppose social cooperation and trust between individuals, and ritual serves uniquely to reaffirm this mutuality at the level of both individual behavior and conventional meaning. Through a study of male greetings among olive baboons (Papio cynocephalus anubis), this paper illustrates how ritual in Rappaport's sense may indeed intensify cooperation in socially complex but nonlinguistic contexts by establishing a behaviorally transparent means of certifying otherwise opaque individual intentions. Thus, not only may ritual sanctify symbolic communication, but it also may have played a crucial role in its evolution, [ritual, sociocultural evolution, religion and society, symbolic communication, olive baboons, primate social behavior]     

The functions of the "Greeting Ceremony" among male mantled howlers (Alouatta palliata) on Agaltepec Island, Mexico

Nonhuman primates use greeting behaviors as nonaggressive communicatory signals in multiple social contexts. Adult male mantled howlers (Alouatta palliata) perform a ritual greeting that has been associated with bond-strengthening functions. The aim of this study is to explore the greeting patterns of male howlers living on Agaltepec Island, Mexico. Specifically, we analyzed the relationships between greetings and several individual, relational, and contextual variables, such as the expression of affiliation and agonism, dominance rank, age, kinship relationships, spatial organization, activity patterns, and subgrouping patterns. Greetings were more frequent between males with closer dominance ranks. Among those dyads that greeted at least once, dominant males initiated greetings more frequently than less-dominant males. On the other hand, more greetings were observed when one of the participants had recently returned to a subgroup and during locomotion. On the basis of these results, we propose that on Agaltepec greetings are a conflict management mechanism used between males of similar ranks. The fission-fusion social system of this group of howlers allows males with conflicting interests to remain separated, and greetings may reduce tension during fusion events.     

No Evidence of Intersexual Kin Recognition by Males of the Neotropical Paper Wasp <Emphasis Type="Italic">Polistes versicolor</Emphasis>

We investigated the effect of kinship on mate selection by males of the neotropical primitively eusocial paper wasp Polistes versicolor. By conducting short-time, paired, consecutive, dyadic encounters, in which a male was randomly introduced separately to a related and an unrelated female in a small glass arena, we were able to observe and measure the male sexual display. We found that male sexual interest toward a female was not affected by kinship, even after controlling the differences in female behavior. Despite our finding that males were as eager to harass females, regardless of kinship, previous evidence suggested that incestuous copulation (inbreeding) in natural populations of P. versicolor appeared to be avoided. We suggest that in the natural mating habitat of the native population that we studied, in which many colonies were able to produce males and reproductive females in a short time window, the probability of finding related sexual partners was low, hence, intersexual kin discrimination did not evolve.     

"Our Beer": Ethnographic Brands in Postsocialist Georgia

Although Georgia is known for its wines, industrial production of beer far outstrips industrial wine production for local markets: wine consumption occurs in ritual contexts in which new wine, typically purchased from peasant producers, is preferred; bottled, aged wines are primarily for exports. Beer, therefore, is a key area in which industrial production for indigenous consumers has been elaborated. Such goods are packaged and presented as being both ecologically "pure" and following "traditional" methods, often referencing "ethnographic" materials about traditional life in brand images, even as they proclaim their reliance on Western technologies.     

When ‘blood speaks’: naming the father and the mystics of kinship in Dominica,Eastern Caribbean

This article explores the mystical implication of fathers in reproduction in Dominica, Eastern Caribbean. It traces naming acts that assign paternity at various points in the filial life course, each attempting to disambiguate paternity. Confronting a recurring anthropological problematic – the problem of paternity (paternity's inherent putativity) – the article argues that Dominicans contest uncertain physical fatherhood through the proverb ‘blood speaks’. The article elaborates how relatedness reveals itself in the subtle bodies of kin at three moments: through a local version of the couvade (‘sympathetic pregnancy’); in elders’ post-partum ritual scrutiny of children's bodies for familial resemblances; and during serendipitous encounters in later life. The article highlights how physical fatherhood is disclosed in fathers’ and children's symptoms, appearances, and sensations, revealing their kinship in transpersonal terms. Therefore, blood ‘speaks’ to counter broad-brushed narratives of Caribbean fatherly absence by revealing the physical and spiritual significance of fatherhood. Herein, the article revives classic anthropological debates on legitimacy, the couvade, and Caribbean kinship, whilst contributing to contemporary theorizations of blood and naming.     

Ecological foundations for subsistence strategies among the Mbuti Pygmies

To date, no wholly satisfactory explanation has been proposed for the division of the Mbuti Pygmies into two types of hunting economies: net hunters to the southwest and archers to the northeast. Examination of the literature suggests that this economic subdivision may rest on differences in seasonality and overall patterns of wild food availability between the southwestern and northeastern sectors of the Ituri Forest. The southwestern sector is described as consisting of almost pure stands of the leguminous tree species, Gilbertiodendron dewevrei, growing on white sand soils. This area appears to be floristically (and probably faunistically) less diverse than the north-eastern area. Perhaps in response to relatively low availability of human food, Pygmy bands in the southwest have turned to net hunting and a subsistence economy resting on the meat trade in order to secure a dependable, high-quality source of dietary energy on a year-round basis. Conversely, in the less seasonal and apparently more diverse and dietarily productive north-east, Pygmy bands may face less variation in food availability and therefore be under less pressure to alter their traditional hunting and gathering lifestyle.     

Shown but not Shared,Presented but not Proffered: Redefining Ritual Identity among Warlpiri Ritual Performers, 1990–2000

Little has been written on the construction and projection of indigenous social identity in public (‘non‐restricted’) ritual among Aboriginal Australians. Elsewhere, I have analysed nearly half a century of such public rituals (1946–1990) among the Warlpiri of Yuendumu in Central Australia, concentrating on the shifting forces of gender and kinship. This paper focuses on the key moments motivating senior Warlpiri women, since the 1990s, to reconfigure their ritual participation and roles in inter‐indigenous ceremonial events. I analyse how these women participate in inter‐Aboriginal performances, exhibiting the iconic and sensory virtues of the Dreaming and weaving new forms of political identity, shaped by the pressures of neo‐colonialism, with female ambassadors of other Aboriginal groups. I argue that in this performative process women are reconfiguring the meanings of Aboriginalities and rearticulating their connectedness to one another, a connectedness rooted in their beliefs and responsibilities towards the Dreaming.